Ahmad shall be sent forth amongst us, the best prophet ever sent;

God’s  blessings  be  upon  him,  whenever  a  riding  party  sets  out  amidst cries! [360]

Third: Ka‘b b. Lu’ayy, one of the forefathers of the Noble Messsenger (Upon whom be blessings  and peace), announced  Muhammad’s  (UWBP) prophethood  by way of inspiration as follows:

Suddenly, Muhammad the Prophet will appear, Giving tidings most true.[361]

Fourth:  Sayf b. Dhi-Yazan,  one of the rulers of Yemen,  read descriptions  of God’s Messenger (Upon whom be blessings and peace) in the old scriptures, and believing   in  him,   longed   to   see  him.   When   ‘Abd   al-Muttalib,   Muhammad’s grandfather,  went to Yemen with some of the Quraysh,  Sayf summoned  them and said: “A child will be born in Hijaz, with a mark between his shoulders resembling a seal. He will be the leader of all humanity.” Then, in private he told ‘Abd al-Muttalib: “You are his grandfather,”[362] foretelling his mission in a wondrous way.

Fifth:  Waraqa  b. Nawfal  was a cousin of Khadija.  When the first  revelation came, the Noble Messenger (Upon whom be blessings and peace) was deeply shaken. Khadija described the event to the well-known  Waraqa b. Nawfal, who told her to send him to him. God’s Messenger (UWBP) went to Waraqa and told him how the revelation had come. Waraqa said: “Good news, O Muhammad! I testify that you are the awaited prophet who was foretold by Jesus.”[363] That is, Don’t worry! It was truly the coming of revelation.

Sixth: Before the prophetic mission, a gnostic called Athkalan al-Himyari asked the  Quraysh   when   he   saw  them:  “Is  there   anyone   among   you   who   claims prophethood?” They replied in the negative. He again asked them at the start of his mission,  and  this  time  their  reply was  affirmative.  Athkalan  said:  “The  world  is awaiting him!” [364]

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[360] Suyuti, al-Fath al-Kabir, ii, 133; Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 230; Qadi Iyad, al-Shifa’, i, 363; Ali al-Qari, Sharh al-Shifa’, i, 740; Tabarani, al-Majmu’ al-Kabir, xii, 1254; Bayhaqi, Dala’il al- Nubuwwa, ii, 101; Abu Nu’aym, Dala’il al-Nubuwwa, i, 105.

[361] Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 244; Qadi Iyad, al-Shifa’, i, 364; ‘Ali al-Qari, Sharh al-Shifa’, i, 740; Abu Nu’aym, Dala’il al-Nubuwwa, i, 89-90.

[362] Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 328; Qadi Iyad, al-Shifa’, i, 343; ‘Ali al-Qari, Sharh al-Shifa’, i, 740; al-Hakim, al-Mustadrak, ii, 388; Abu Nu’aym, Dala’il al-Nubuwwa, i, 95-6; Halabi, al-Sirat al- Halabiya, i, 187.

[363] Bukhari, Bad’ al-Wahy, 3; Anbiya’, 21; Ta’bir, 1; Musnad (Tahqiq: Ahmad Shakir), iv, 304, no: 2846; Qadi Iyad, al-Shifa’, i, 363; ‘Ali al-Qari, Sharh al-Shifa’, i, 743; ‘Ajurri, al-Shari’a, 443; Abu Nu’aym, Dala’il al-Nubuwwa, i, 217.

[364] Qadi Iyad, al-Shifa’, i, 363; ‘Ali al-Qari, Sharh al-Shifa’, i, 742; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 140.